But Wm. Hendriksen disagrees with Morey. In WH's
The Bible on the Life Hereafter (in Chapter 17) he agrees much with Morey on the rendering of Sheol and Hades, yet denies a division in Sheol/Hades with a place for the wicked and a separate one for the just. He is not really clear (from what I have read) that the OT saints go directly to Heaven upon death.
This is the crux of the initial question of this thread: where did the OT saints go upon death?
The best answer I have found is in Herman Hoeksema's commentary on Revelation,
Behold He Cometh, page 431 ff, where he asserts they (the OT saints) have gone to glory -- and that before the suffering and exaltation of Christ -- (in online version:
Chapt. 30, the section, "The Immediate Object Of This Warfare") and the attack of Satan as "the accuser of the brethren" is contesting their right to be in Heaven as they are sinners and his property, he not accounting as God does they are redeemed by the blood of "the Lamb slain from the foundation of the world."
In his
Reformed Dogmatics, the section "The Intermediate State" (page 755 ff), he seems a little less clear, though he asserts, after discussing Luke 16:22-24, a place of conscious glory for the departed: "All these passages teach plainly a state of conscious glory with Christ immediately after death. Yet it must be remembered that this state of glory is still anticipatory and partial, and also that there is a vast difference between the old and new dispensation in heaven [with a footnote here referring to Heb 11:39, 40: 'They received not the promise.']" (page 761)
On page 766 he says, "As to the state of Lazarus and the daughter of Jairus, and in general of those that return from death into this present life, we remark that nothing can be deduced from these examples as to the state of all the saints immediately after death, for the simple reason that Lazarus and the daughter of Jairus were designed by God not to leave this world permanently as yet, but to return to it by the wonder of God in Christ into a state of typical resurrection. It is certainly not possible to maintain that those who died, in order to rise again into this world, enjoyed in their temporal state of death the blessedness of conscious glory with Christ in God, and that from this state they were recalled into this present world of sin and death. We must maintain, therefore, that in those cases the Lord provided a special state, in which most likely they were unconscious, and from which they were aroused into a conscious state in the present world by the wonder of what we would call a typical resurrection."
A few pages later HH denies the theory of "soul sleep".
It's too late now for me to look into more books on the subject! I like Hoeksema best on this subject from what I've seen -- and I am more familiar with his work on Revelation than the Dogmatics.
Steve